turn on, light up, switch on, kindle, ignite. In truth, the Ohr that exists in the parable of the sun is the light of the sun that exists in the sun itself. "Nature" HaTeva is the numerical value of Elohim, the name of immanent light. However, after the new teachings and doctrines of Isaac Luria (The "Arizal"), in Lurianic Kabbalah, these innumerable Tzimtzumim of the descending chain of Worlds are called the "Second Tzimtzum". In Kabbalah, going back to the Scriptural commentary of Nachmanides, the 7 Days of Creation are understood to symbolically refer to the 7 Emotional revelations of the Sefirot, each one called a "day". This affect would occur whether the person was aware of the deeper meanings or not. This representation is then augmented by a second, similar diagram, where the successive, unfolding Five Worlds, each with 10 successive Sephirot, are shown within the original circle as a series of concentric circles. Each World similarly incorporates its own relative level of Divine transcendence, illuminating its own level of Divine immanence. LIGHT is in the Hebrew language will change your understanding of "let there be light It could be revealed in a blessing or miracle above the vessels and limitations of that realm. A descending light is a Divine emanation "from above". From this perspective, Creation does exist, but is continuously dependent on receiving its Divine lifeforce that constantly brings it into being from nothing. However, these 10 attributes of God do not represent the Divine essence. Kabbalah describes 10 Sephirot (The 10 Divine emanations or attributes), that reveal the unknowable Godhead to the creations and channel the creative life-force to all levels of existence. More generally, Ohr also refers to the revelation and expression of any particular spiritual level which descends from that level and enclothes itself in a vessel (Kli). According to the Kabbalistic and Hasidic explanation, the ability to Create Ex nihilo (something from nothing) can only come from the Divine essence (Ein Sof), which is referred to by the Tetragrammaton. Hebrew Translation. One, called "Sovev Kol Olmin" ("Surrounding All Worlds"), is the Divine light of transcendence, rooted in the Ohr Ein Sof (primordial "Infinite Light") before the Tzimtzum of Lurianic Kabbalah. Without this radical leap of a concealment of the Ohr Ein Sof, even with the progressive, gradual concealments of the Chain of Worlds, the problem would not properly be overcome. In Lurianic Kabbalah, the Tzimtzum concealed the Ohr Ein Sof, which resolved the dichotomy between the Infinite Light and the possibility of creating finite Worlds. In daily spiritual life too, man seeks dveikus (cleaving) with God, and then returns with this inspiration to fulfil his or her tasks in the World. Surely, there can be "no king without a people". Hasidic thought likewise describes another, higher type of miracle that is immanently invested within the physical laws of this World, without breaking them. The descending chain of Worlds proceeds in the diagram towards the centre of the circle, representing our lowest, physical realm. Only a second, new light, immeasurably diminished, and of a different quality than the Ohr Ein Sof, could become the creative source of all reality. This is called the "Upper Divine Unity". Correspondingly, the Kli persuades the Ohr to descend through impressing upon it the need for Shuv ("Return"), the acknowledgment of the necessity of descent in order to fulfill the ultimate supernal will. This new light, a "thin" illumination from the Ohr Ein Sof, called the "Kav" ("Ray"), shone into the "Vacated Space", and was a light that was adapted to the perspective of the subsequent creations on their own terms. This arose from their belief that Kabbalah forms part of the Oral Torah inherent in the revelation at Mount Sinai. The Kabbalistic explanation puts these external categories in an inner scheme of Divine loving-kindness. It is associated with the Kabbalistic Divine Name of Ban. Divinity can only be understood from analogous comparisons to the spatial and temporal phenomena we understand. 2 light up, cause to shine, shine, followed by accusative הֵאִירוּ בְרָקִים תֵּבֵל lightnings lighted up the world Psalm 77:19; Psalm 97:4; absolute הָֹאָרֶץ הֵאִירָה מִכְּבֹדוֺ Ezekiel 43:2; the earth shined with his glory (of theophany); of leviathan, which makes path shine behind him Job 42:24; לַיְלָה כַּיּוֺם יָאִיר night shineth as day Psalm 139:12.

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